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The Image of Christians and the 'Other' The Image of Christians and the ‘Other’ in Educational Curricula in the Arab World The Image of Christians and the ‘Other’ in Educational Curricula in the Arab World National perspectives from the Middle East Gefinor Rotana Hotel, Beirut, Lebanon March 4. - 5. - 2016 1 Photo: Janne Andersen Janne Photo: Table of content Background and introduction to the conference p. 3 The Egyptian Case: “Struggle of Christians with Citizenship and Radicalism in the Egyptian System of Education” – by Dr. Kamal Mugheeth p. 5 The Iraqi Case: “Portrayal of Christians and the ‘Other’ in Curricula and Education System” – by Dr. Yehia Al Kubaisi p. 12 The Jordanian Case: “Identity and Portrayal of Arab Christians in Jordanian Curricula: Reality and Ambitions” – by Basel Saliba p. 16 The Lebanese Case: “Portrayal of Christians and the ‘Other’ in Curricula and Education System” – by Father Dr. George Massouh p. 37 The Palestinian Case: “Portrayal of Arab Christians, and the ‘Other’ in the Curricula” – by Father Dr. Peter Hanna Madros p. 40 2 Background and introduction to the conference There seem to be a consensus that educational curricula for students in the primary and secondary grades in several Arab countries have failed to establish a culture of tolerance and pluralism, dialogue, co-existence and mutual respect. It is generally believed, that these curricula help increase extremism among the younger generations, especially when we consider that teaching and learning methods used are mostly seen as indoctrinating of nature, which does not help in building the students critical approach, but rather makes the student an easy target for extremist and terrorist groups. Curricula in countries where there are Christians and other ethnic and religious minorities (e.g. Kurds, Yazidis, etc.) among its population (Jordan, Palestine, Iraq, Egypt, Lebanon and Syria), often tend to neglect the role and importance of minorities in developing the civilization of these countries and their culture, and do not sufficiently highlight the contribution of these groups in the political, economic, cultural and social life in these countries and communities. This important challenge was the focus of the conference “The Image of Christians and the ‘Other’ in Educational Curricula in Arab World”, which was organized by Al Quds Center for Political Studies1 and Danmission2 on the 4th and 5th of March 2016 at the Rotana Gefinor Hotel in Beirut, Lebanon. The conference was financed by the Danish Arab Partnership Programme (DAPP). Gathered in the heart of Lebanon over two days, 70 regional and international experts discussed how the educational curricula in the Arab States promote or discourage mutual understanding and coexistence among the different religious groups. The conference is the fruit of the extensive experience that the two organizing entities have in the field of human rights, interreligious dialogue and previous initiatives that were organized over the years. The participants of the Beirut conference included representatives from six regional countries, namely Jordan, Iraq, Egypt, Syria, Palestine and Lebanon. They included clergymen, members of parliament, human rights activists, academia, journalists and professionals in the education sector. Experts from Denmark also participated in the conference to stimulate cross-learning and to present the lessons learnt from the successful Danish experience. 1 http://www.alqudscenter.org/home/english/ 2 http://www.danmission.com 3 The conference was structured around four main sessions to bring out the different aspects and nuances of this theme. The discussions focused in the following main topics: • The Image of Christians and "the Other" in School Curricula and Educational Processes • Identity and religion in the educational process • Reviewing and Reforming the Legislative Framework • The Danish experience: integrating the different components of the society into school curricula The talks were characterized by a high-level of engagement of all participants which sought on the one side to bring the experience from their respective countries and, on the other side, to propose practical recommendations for a way forward. This document collects five research papers which were developed prior to the conference by key experts and contributors to the conference. The research papers represent the case of Egypt, Iraq, Jordan, Lebanon and Palestine and were presented during the conference. The content of this document is not edited by Danmission and the views expressed are those of the authors and do not necessarily represent or reflect the views of Danmission, Al Quds Center for Political Studies or the Danish-Arab Partnership Programme. 4 The Egyptian Case: Struggle of Christians with Citizenship and Radicalism in the Egyptian System of 3 Education Dr. Kamal Mugheeth Scholar The National Centre for Educational Research and Development (NCERD) Modern school Europe’s modern era witnessed a fundamental change, including the rise of nationalism and the bourgeoisie, paving the way for capitalism, which was a prelude to uprooting the feudal mode of production, obtaining raw materials, opening new markets, and empowering individuals. In order to create this change, feudalism, principalities, fiefs, and small duchies had to dismantled. States with nationalist systems and cultures were established, and individuals became citizens loyal to the nation as a whole. Many factors supported the concepts of modernism and citizenship. Positions which individuals occupy in society were determined by relations of production; not by religion, race, or culture. Human, liberal, and secular philosophies made that fundamental change possible, halting the interference of church and religious leaders with people’s lives. The modern school played a key role in establishing and backing citizenship, and modernism values. As long as children hail from families with diverse ideologies, values, and financial conditions, those kids need to receive education under unified nationalist curricula supported by qualified teachers equipped to work in line with a single education system. And because such factors are prerequisites for instituting citizenship4, the concepts of compulsory and free education as well as criminalisation of parents who do not send their children to school, were born. At school, student learn about their national history, as well as sacrifices made by their parents and grandparents to build civilisations, fight injustice and repression, and demand rights. Students start to form and create ideas about national values as they learn about prominent leaders and figures in history, the geography and borders of their nation, and Arabic language, grammar, terminology pertinent to their nation, and writings of founding fathers. 3 A paper presented at the regional conference, “Portrayal of Christians and the ‘Other’ in the Curricula of Regional Countries”, organised in Beirut by Al Quds Centre for Political Studies, and Danmission on March 4-5, 2016. 4 Awad L. History of Modern Egyptian Thought. Cairo. General Egyptian Book Organisation. 1978. Part 1. P. 44. 5 Eventually, sectarian, familial, and tribal affiliations become secondary5, replaced by loyalty to nation. Gradually, sectarian, religious, and tribal divisions disappear, substituted by divisions based on ideology (rightists, leftists, centrists), culture (conservatives, liberals), and economic factors (capitalists, businesspeople, middle class). Also, political formations, such as parities, unions, associations, and non-governmental organisations, emerge, along with thinkers, nationalist philosophers, national arts, including music and poetry, and sports. Secularism had a major role in defining the relation between religion and the education establishment. It sought to create educational institutions where religion is not taught to students, replacing it with values and ethics, and ensuring that religious principles do not contradict with social values and laws. This how countries such as the United Kingdom, France, Germany, Italy, and Spain, built and created democracy, citizenship, and modernism6. Modernism in these countries is constantly being enhanced due to secular and liberal education systems and schools. In Egypt, however, the relation between education and modernism took a different path. As the decaying Ottoman Empire headed towards destruction, Muhammad Ali of Egypt (1769-1849) expanded his realm, without discriminating between his Muslim, Christian, French, Italian, Circassian, Turkish, or Kurdish aids. But the military characteristics of his plans7 led to an absence of intellectual, cultural and political principles necessary for building modern institutions. Nevertheless, Muhammad Ali established well-equipped modern schools in line with scientific and national values, without discriminating between students, and dispatched “educational missions” to Europe, mainly France, that significantly enhanced modernism in Egypt.8 Educational mission students included Mahmud Pasha Falaki, Ali Pasha Mubarak, Rifa'a Tahtawi, and Isma'il Pasha, Muhammad Ali’s grandson who was proclaimed Khedive of Egypt. Isma'il Pasha (1830-1895) supported modernism and launched political and legal reforms, establishing the country’s first legislative assembly in 18669, including many Copts. In 1875, he created a system of mixed courts, by which Europeans were tried by judges from their own states. Separating the ministry of schools (education) from the ministry of war (defence), Isma'il Pasha established
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